for the testimony of the Gospel according to Matthew has the King and the kingdom in view; a kingdom on the

earth; a kingdom in which the twelve apostles shall sit on twelve thrones, judging the twelve tribes of Israel; a

kingdom in which the distinctive calling of the Gentiles as ministered by Paul has no place.

We have already seen that in 2 Timothy 1 the apostle appears to have been entrusted with some `good deposit' of

truth which was his especial care, and it is to this that he refers when he speaks of the things `which thou hast heard

of me'. This restriction is repeated, when, in the second chapter, Paul gives instruction regarding the equipment and

appointment of teachers by Timothy:

`And the things thou that hast heard OF ME among many witnesses, the same commit thou to faithful men, who

shall be able to teach others also' (2 Tim. 2:2).

Here, ability to teach is recognised as essential, faithfulness is stressed, and the theme for teaching safeguarded

by the reference to `many witnesses', though the `many' bear witness to the `one'. The doctrine to be passed on and

committed to faithful men is still that which Timothy had heard of the apostle himself.

In the first chapter of this epistle, Paul says, `all they which are in Asia be turned away from ME' (2 Tim. 1:15),

which, in the prophetic sequel of the last days, is expressed in the sad words of 2 Timothy 4:3, `The time will come

when they will not endure sound doctrine'. They will indeed have many teachers, but, having turned away from the

sound words originally give by Paul, the inevitable result is that `they shall turn away their ears from the truth, and

shall be turned unto fables' (2 Tim. 4:3,4).

The Critics and the Modernists have little room for the distinctive teaching of the apostle Paul. They raise the

cry, `Back to Jesus' and trap the unwary, for the movement is retrograde: nor do they so much intend to go back to a

full acceptance of all that the Gospels record that our Saviour did and said, but rather to detract from the authority

and office of the apostle Paul.

To realise what is intended by Paul when he stresses the personal pronoun `me' will necessitate an examination

of what is involved in his office of `apostle'. Its study will form the first of a series of `sound words' which will be

fashioned after the pattern provided for us.

APOSTLE.- The word has come straight over from the Greek into the English language, but it is not, except for

this adoption, an English word. Its meaning must be sought in the original language of the New Testament, where it

is found under the form apostolos. This word is found both in the Greek version of the Old Testament, called the

Septuagint (a translation generally indicated by the sign LXX, and so designated in the present book), and in

classical or common Greek used outside the Scriptures.

In classical Greek apostolos meant `a messenger, ambassador or envoy', and, in later usage, `the commander of a

naval force'. This rather limited meaning of the word is further seen in the use of stolos, `a fleet ready for sea, a

naval squadron or expedition'. In the LXX. apostolos occurs in 1 Kings 14:6 in the phrase, `I am sent to thee with

heavy tidings', where `sent' translates the Hebrew shalach, which immediately connects with such missions as that

of Joseph (Gen. 37:13), Moses (Exod. 3:14), and Isaiah (Isa. 6:8); and, generally, with the bearing of `tidings',

whether of deliverance or judgment. The composition of the word is simple. Apo is a preposition, and, like nearly

all prepositions, carries with it a sense of motion, direction or rest. In this case the translation `from' indicates

origin, motion and direction. Stello is the verb `to send', and so an apostle is one `sent from another'.

Apostello is used of the `sending forth' of the twelve (Matt. 10:5); of John the Baptist (Mark 1:2; John 1:6); of

preachers generally (Rom. 10:15); of angels (Heb. 1:14); and of Paul (Acts 26:17). There is, however, one other

occasion where apostello and apostolos are used, that gives all subsequent apostles and messengers their true and

only authority. Both words are used of the Lord Jesus Christ. He is pre-eminently `The Sent One' (1 John

4:9,10,14); He is pre-eminently `The Apostle'.

`Consider the APOSTLE and High Priest of our profession, Christ Jesus' (Heb. 3:1).

Here therefore is revealed the character of the solemn office denoted by the title `apostle'. Here Paul's insistence

on the use of the word `ME' in 2 Timothy 2:2 is carried back to another and higher use of the pronoun, `He that

receiveth you receiveth ME' (Matt. 10:40) and, through Him, to the ultimate source of all authority, God Himself.